By: Kh. IbomchaSending a non-Kanglei face to represent Kangleipak for Femina Miss India contest speaks volumes about the business of beauty pageant and colonial govermentality. From an ordinary assessment it can be inferred that the act was committed as an effort to impose the Indian notion of beauty upon the physical, cultural and political ethos of Kanglei people. It is like hunting for a good-looking fair black, or rather a big eyed Meitei nupi.This cannot be taken as some sort of logical fallacy, for in this seemingly illogical act of hunting for a black lady with whitish complexion lies their true ends. As they have chosen a mayang nupi as Miss India Manipur, the pageant in no sense can be taken as mere selection of beautiful girls primarily focussing on commonly accepted universal aesthetic criteria.This is one of the many ways of imposing Indian aesthetic notions heavily based on Indic values by transfiguring our phenotypic assets by Aryan physical composition. This falls nowhere near the idea of India as land of heterogeneous culture. Instead, it evidently reflects the stubborn Aryan hegemony doing now over the people from other culture, specifically the people from the periphery.No wonder, what they categorically long for is to sell to every contestant the idea of ‘being Indian’ as ‘being Aryan’ by deceiving the people of different racial origins into believing the ‘Indian looks’ as the only criteria of beauty. So their selection of a Punjabi girl to represent Kangleipak, in many sense, is no less than racial extermination.Although India play acts to be proud of its cultural and anthropological diversity, it never accepts our face (oriental face) as typical Indian look. What they consider typical Indian look is strictly characterised by Aryan phenotypic assets.That Nirmit Kour Ahluwalia succeeds Soibam Kanchan as the new miss India Manipur to represent Kangleipak in Femina Miss India 2108 says that the organizers of the contest do not appreciate our face in Indian popular culture.This clearly shows that they do not accept our face as Indian face. It thus alienates the concept of beauty from the body of Kanglei women making them feel the need of transfiguring their body to conform to Indic idea of beauty.In such case, do we need to go for sorts of cosmetic surgery so that we can widen our eyes and lengthen the nasal bridge to look very much like the face of a typical Indian? We, of course, won’t like it, if we understand where we stand now as a people, but for those who want to racially and culturally homogenize the body population of India the answer must be “they do need it”.However, it is not possible for them to change the nose and eyes of every one of us, so what is the nearest option laying ahead is to control the population by redefining the notion of power where the idea of power is widened to include the forms of social controls in institutions such as beauty pageants.This will self-regulate people’s behaviour to conform to the values, belief and norms of the racializing subjects, producing themselves to be best suited to fulfil the government’s policy. In other words, it can be taken as a strategy or a technique, subtle yet powerful, to push down the spark of freedom burning in the eyes of the people of the region and make the region governable.Why they did so, sending a non-local to Femina miss India, is not for nothing. This act is reconstructing a new meaning, rather than simply conveying the meaning of the action as has been discussed abundantly in preceding paragraphs. Now we need to ponder on how it will change the mind of the racialised, the Kangleichas, particularly our youths who are fashion aspirants.This will encourage our youths accepting Indian values shunning the values that constitute who they are as a people. In this process, when it reaches a stage, they won’t even mind to erase the contradictory line they must draw between them and the people took as the other resulting in shunning their authentic being which is historical.It may be a tall claim to say that, if we let it go without any concrete intervention from societal level, it will make us willingly support the cultural domination of the racializing subjects so that their imposed worldview will become our accepted cultural norms.If we reach that stage, no more they need to preach us the idea that a face needs big eyes and high and pointed nose to be beautiful. Instead, we will even go for rigorous cosmetic surgeries to modify our face to look like a typical Indian.This will also justify political and economic status quo that benefits the racializing subjects. With the domination rotating a complete circle, the desire of freedom which we see now in our youth’s eyes will be automatically blown out. Now that we have accepted Indian values, even their phenotypic assets as our own, we will have become a people easily governable, who can be carried to whatever direction they want to lead towards.

Vice is easily learnt without a master , Wher eas vir tue r equir es a tutor . Good habits are difficult to acquire but easy to live with. Bad habits are easy to enquire but difficult to live with. Therefore mere book knowledge without common sense and understanding is of no use to overcome our problems. There was once a man who formed a religious cult and people regarded him as a very learned person. He had a few followers who recorded his instructions in a book. Over the years the book became voluminous with all sorts of instructions recorded therein. The followers were advised not to do anything without first consulting the holy books. However the followers went and whatever they did, they would consult the book which served as the manual in guiding their lives. One day when the leader was crossing a timber bridge, he fell into the river . The followers were with him but none of them knew what to do under the circumstances. So they consulted the book. ‘Help! Help!’ The Master shouted, I can’t swim’ ‘Please wait a while Master . Please don’t get drowned, they pleaded. ‘W e are still searching in our holy book. There must be an instruction on what to do if you fell off from a wooden bridge into a river .’ While they were thus turning over the pages of the holy book in order to find out what to do if you fell off from a wooden bridge into the river .’

While they were thus turning over the pages of the holy books in order to find out the appropriate instruction, the teacher disappeared in the water and drowned. The important message of the story is that we should not take the enlightened approach and not slavishly follow outdated conservative ideas, nor resort to any holy books without using our coming sense. One the face of changing circumstances, new discoveries and knowledge, we must learn to adapt ourselves accordingly and respond to them by using them for the benefit of everybody . The Buddha said: ‘When the ruler of a country is just and good, the ministers will become just and good. When the ministers are just and good, the higher officials will become just and good, the rank and file will become just and good. When the rank and file are just and good, the people will become just and good.. CONCLUSION: Morality is the first step in the path towards eternal bliss. It is basic spiritual foundation. Without this base, there can be no progress and spiritual advancement. Even worse is a person without virtue for he or she not only endangers himself or herself but also others around him or her . After establishing the moral foundation, a person can proceed to develop his or her mind and wisdom. This practice will lead him or her from lower level to the progressively higher levels of mental development, and finally , to the summit of all attainments – Enlightenment. Mere learning is no avail without actual practice. There is a great need for the teaching of virtue by percepts and examples. According to the Buddha, the learned man who does not practice the Dharma is like a colourful flower without scent. There is a great need for the teachings of virtue by percepts and examples, as shown by the Master himself who served humanity with great compassion. The moral and philosophical teachings of the Buddha are to be studied and practiced and above all, to be realised. Therefore mere book knowledge without common sense and understanding is of no use to overcome our problems.

(The writer is a lay Buddhist & Human Rights Activist of People Who Use Drugs (PUDs))

]]>williamgurumayum@yahoo.com (Imphal Times)ArticlesThu, 15 Mar 2018 19:57:19 +0530Not a word of women’s beauty was mentioned on International Women’s Day, was it good or bad Beti Bachao beti Padhaohttp://www.imphaltimes.com/it-articles/item/10809-not-a-word-of-women-s-beauty-was-mentioned-on-international-women-s-day-was-it-good-or-bad-beti-bachao-beti-padhao
http://www.imphaltimes.com/it-articles/item/10809-not-a-word-of-women-s-beauty-was-mentioned-on-international-women-s-day-was-it-good-or-bad-beti-bachao-beti-padhao

By : Sanjoo ThangjamAdvertisement play a key role in influencing our concept of beauty. Beauty is how we see it, as the saying goes – ‘beauty is in the eyes of the beholder’. Aggressive promotional tactics are used to shape people’s expectations as well as revolutionize accepted levels of style, quality and glamour. Over time they have managed to develop these unrealistic expectations to such a degree that make conceited women the world over demand beauty as a basic human right.And the so called beauty which many people seek are external rather than internal. External good looks are what they look for when selecting friends or when choosing a life partner.Because of the high premium being placed on good looks, people try various methods to achieve this desirable state. It could mean going for aerobics, an intensive slimming course, and a face lift, wearing fashioning clothes, a new hairdo, or makeup. Usually, ladies tend to be very conscious and particular about their weight when they discovered that they put on extra weight.The womenfolk in modern society spend a good part of their income on expensive clothes and cosmetics. Their choice of what to buy is heavily influenced and dictated by the expensive promotional gimmicks adopted by fashion houses and cosmetic companies. It is indeed surprising how profoundly women are interested in clothes. For example, if a man and woman meet another man or womanon the street, the woman seldom looks at the man: she usuallytends to looks to see how well the other women is dressed.Despite all their seriousness in the search of beauty, people have forgotten to use a source everyone is endowed with the nature but often used. They miss out natural resource of beauty. Maybe this source has been overlooked because present day cosmetics provide a convenient substitute to give an instant thought false conception. In this age of fast foods and all sorts of ‘instant this’ and ‘instant that’ many women resort to instant beauty aids and cosmetics which are readily available in the market. Now coming back to our natural source of beauty, we like to ask: What can this source of beauty be? Nome other than kindness, love, simplicity and beauty of the heart. Of all the cosmetics available, the best is loving kindness. It is natural, inexpensive and always effective. The one who has this quality looks beautiful even without having to worry about is applied on the face or done to the hair. Even if one is born with plain looks, one can look radiant and attractive, if virtue of love, kindness, and patience are cultivated. These virtues will rise to an internal charm that will radiant outwards, making the person irresistible. Many people will be attracted to her because of that special charm as beauty which fades like a flower, this internal beauty has an aura of charm which can often become more intense in its glow the mature the person becomes.On the other hand, even if a woman is born beautiful with stunning features, many people will turned away from such a person if she is jealous, selfish, and cunning and conceited. But if woman is overflowing with loving-kindness, speaks gently and politely, she will far more attractive than the so-called beautiful woman who is conceited and full of pride. A beautiful complexion can attract attention, but for how long? There is no complexion remain beautiful especially if a woman’s mind is corrupted. External beauty will fade like all things must. The saying that ‘beauty is but skin deep’ is indeed very true. But the beauty of loving kindness remains, and is appreciated by all alike.The world is like a mirror. If we look at the mirror with a smiling face, we will see a face smiling back at us. But if we look at it with a frown or a face of anger, we will also see the same ugly face reflected back. In the same way, if we were to act with kindness and sympathy, the same good qualities will be returned to us. And we perform noble virtues which arise in the heart, they will be translated into good speech and good deeds which are apparent to all.The writer is lay Buddhist and Human Rights Activist of People Who Use Drugs ( PUDS)

I remember and how I remembered, makes too difference;As I grow through this phase, I remembered all too,Knowing much as I could, I am aware all too, Ask me not a question; and knock me not down;Wasn’t I a daughter to parents? Totally, yes I was and am;Wasn’t I a sister to all my brothers and sister? Totally, yes I am is;Wasn’t I so darling to my parents? Totally, yes to them;Didn’t I so loving to my sisters? Totally, yes them to me;Wasn’t I too obedient to my brothers? Totally, yes I was to them;

What am I to them, my parent? I wonder much,Much easier to them, I was and am a daughter so loving;Withering away ties, time and tide, memories only last ever;Making me carried away far and far away from them;Institution bounds me too tight, holding by my neck;Institution bounds them back away from me too, so socially;Snatching me away from them, ever away, erasing;Snatching them away from me too, ever dying; Can’t I go back to my parents? Totally noI am not seen; I haven’t had a place, so lonely;Getting a seat to sit on upon: aren’t that easy Too strange to say a word, it’s dying now and ever.

‘Nigol’ I am by now, ‘Nigol’ as I am term upon,I hate being so call upon myself, categorically;‘Distance’ I fear the most; ‘trust’ I worry about worst;Leaving me all aloof, a stranger am I, ‘sit’ ‘sit’ here;No words heard by now; No actions recognize by now,Too emotional, hurting within the core; I carry so heavily ‘missing’ each work and each action;I release forgetting that love and affection, that brother and sister;Memories as do I carry lots and loosing that all,Oh! I was and I was here sleeping soundly;I leave no word, judging all where I belong.

Can’t bear much when they judge ‘Nigols’ within;Equally as we grow, equally as we tame, I remembered all;I pray don’t ever Dear Brothers, Who’s best? Who’s richer?I pray don’t ever Dear Parents, who’s nearer attaché to you?I pray don’t ever segregate amongst, who’s more and more to all?Feeling so broken inside, when you judge so darling to so lovely;Aren’t I a sister to sister? Totally yes to them;Aren’t I a sister to my brothers? Totally yes to them too;I hate when you driven me away ‘Nigol’;I hate when you see me unseen;Life I bear is summary, daughter, sister and Nigol;Hate me not when am I a Nigol?

By: Heigrujam NabashyamEx-MLA CandidateThe past few days and weeks have again thrown up some entertaining shows that have confirmed that Manipur is unique in the understanding of human behaviour, in the sense that what is accepted as decent behaviour in the civilized world may necessarily be not true and vice versa in our society, especially among the 2000 or more years old Meetei community, who are proud of their rich heritage of culture that had ultimately established a university of culture in this Chingleipak.To make the point clear, let us take two examples, one the conduct of the Speaker of the Manipur Legislative Assembly on the closing day of the last Budget Session.Two, the conduct of All Tribal Students Union Manipur (ATSUM) and its associates with regard to the demand for inclusion of the Meitei in the list of Scheduled Tribe (ST) of the Indian Constitution.For quite sometime, I was thinking if I should make some comments on these very entertaining events, wondering why I didn’t find any reactions from any of the media savvy experts of Manipur on these epoch-making episodes.As regards the first one, I must apologize that I came to know of it three days after the happening as it was not carried by the esteemed local newspapers – I subscribe only two papers and both the papers didn’t carry anything in this regard. In fact, I came to know of it from the net and I was shocked to see the manner in which the Speaker was behaving in the August House. And what is more shocking is the fact that till today none from among the legislators, especially from the opposition did utter any displeasure, leave aside condemnation of the ill behaviour of the Hon’ble Speaker while rebuking an Hon’ble Member for his misconduct, during the session. It was such an unpleasant scene that even in a boxing ring the judge would not have behaved in that manner without risking disqualification from being a judge. Now, what does it suggest? Clear, it is an accepted norm !As regards the second episode where ATSUM and its associates have expressed through the media against the move led by Scheduled Tribe Demand Committee Manipur (STDCM) to include the Meitei in the list of ST in the Constitution is not new.For sometime, I was not sure whether I should make some comment in this regard too, because the fact is, I had a series of debates with ATSUM some months ago regarding the same and one can Google for the records of those debates with ATSUM. And here I would like to mention, “Know The Meetei”, the last of the series, though all the series are available in the net, because that it would give one a rough idea of what ATSUM and its associates are all about.The fact is our Kuki-Chin and Naga brothers are not in their meaningful minds. Their utterances in the last few days and weeks are anything but sensible; though I am confident, they would contest my statement with all their wisdom. But I can say with full responsibility that they are fighting the past, may be knowingly, because that is their only logic.Anyway, the fact is they do not want to look beyond their immediate self-interests. To justify their nonsensical stand, they say Meitei have exploited them and taken all the benefits of the state. They cited living examples like the concentration of all the government offices and all government establishments including universities, medical and technical institutions, etc. in the valley and the latest addition to the list is the National Sports University.It is true, the government offices and establishment are located in the valley; may be because of the factor of convenience for transportation etc., or may be because the past leaders of the state including Naga & Kuki-Chins – considered themselves as valley people as they live in the valley; or maybe they thought Ukhrul, Churachandpur, Tamenglong, etc are not ready for such establishments etc. The fact is, they will find anything to accuse the Meiteies for any wrongs. They purposely overlook the fact that the valley is the home of all the communities – Kuki, Meitei, Naga, Pangan etc. But for their convenience they would call it Meitei land, as if they are blind to the reality. Today every districts are multiethnic, except for the hills districts where Meitei and Pangan do not have the right to settle except in one or two pockets.The point is, they know very well that the Meitei Community are a divided house, some are against, and some are for, the inclusion of Meetei in the ST list. They also know that being a divided house they can play one group against the other. Now, this is what nonsense is very much a sense in this Chingleipak.And as regards their stated position to oppose the Meitei’s inclusion in the list, there is not much to say because their main arguments are found invalid as they were exposed during the series of debates that I had mentioned earlier.Sadly their intention is to intimidate the state government and to confuse the centre as well, pretending that they are the victim of Meitei’s exploitation. But the fact is Meitei are not even rightful citizens, they cannot settle in any part of the state except in five districts out of the sixteen districts. This is nonsense but it is sense in Manipur.

Kh. IbomchaAnyone who reads W.E.B Du Bois’s Magnum opus ‘ The souls of Black Folk’ would have come across the idea of ‘double consciousness’ connoting how the racialized, in a racialized society, feels like to live as the racialized in the world of racializing people. This consciousness looks at one’s self through the eyes of the other making him or her feel a sense of twoness within his/her body—two souls, two thoughts and two cultures tearing him asunder.Why do I begin my write up with Du Bois, when my real interest lies in decolonizing the Meitei mind as always cracked at it in most of my published articles? Simply because, the syndrome we have now is pathologically pretty much analogous to the one which the American blacks had after the civil war, wherein every aspect of black life — education, politics, business, religion and even the right to life— revolves around the white culture. Like us, the Meiteis, they literally won freedom, but still had very few political rights or freedoms.What is evidently observed now is the fact that we, as a group of people, have been driven by a concept of twoness. Here the idea of being twoness can be understood as the feeling of being both a Kangleiyeit and an Indian which we quite often see in how our politicians do politics. This will be best described by phrases such as ‘two souls, two thoughts, two unrecoiled strivings and two warring ideals in a body, our body.For instance, few months back our current chief minister said, “we worship cows, we preserve them” while we really are lovers of beef meats supporting BJP’s Hindutva, where the consumption of beef has been dubbed as serious offenses against religious or moral law. His political behavior is driven by his inner core, an abode of two souls—one, an Indian, and the other, a Kangleiyeit— of which the former is lording it over the latter.This political behavior can also be understood in the light of Greek philosopher Thucydide’s views on ethics which takes political behavior as something driven by fear and self-interest. Here it is worth recalling TAPTA Jayenta’s popular song ‘sak-udabi telephone da makhol phaira nik-e” (Having cold sweat whilst picking up calls from Delhi mandarins). As always perceived, fear of losing power is what made them a puppet in the hand of the racializing subjects. So to make sure he is still holding the reins of power he will do whatever things it take to clench the power although it misrepresents his people’s collective being.Even some politicians, without doing any critical thinking, are heard of saying “if we want to survive there is no way other than joining RSS”. If we cut into what they have said we will see the existence of a veil skilfully crafted by Indians within which we are made to exist by measuring our soul by Indian tape. It is within this veil we experience oppression, but this oppression is made invisible by our so called leaders to serve their personal interest that slowly annihilates our collective being. This Vail structures the lived experience and perception of the world for both the racialized and racializing subjects.Here to understand our situation we can invoke Plato’s allegory of cave describing this kind of life behind the veil as being imprisoned in and cut off from what is being real. Thinking to join RSS as the only option left for us to thrive is like looking out from a dark cave and assuming the shadow figures of things remaining in the dark as something real. We are like those people imprisoned in Plato’s cave that symbolizes ignorance meaning it prevents them seeing the truth.Thus, being the racialized, we do not have the option of taking positions in the identity formation work; instead our self-formation has been trapped between two adversarial positions where we have been put— the racializing subject’s position denying our humanity and own position, which is impotent, powerless and hog-tied.Now what we need is, in Du Bois’ word, the second sight or rather our potential ability to see the world behind the veil. The life we are living now, existing behind the veil or cave, is like living in a world that yields no true self-consciousness, but letting us see ourselves through the revelation of the others. This veil not only creates a barrier of recognizing one’s self, but it leads one to misrecognising his or her self like Plato’s prisoners in the cave rotting there with a distorted view of themselves.Inability of to see the world behind the veil, that is misrecognizing ‘the self’ will lead us to risking the annihilation of our existence as a distinct people rooting out elements constituting our being-in-the world. Now, it is certainly time to say: let’s stop defining ourselves looking at ourselves through the eyes of others. Yes, we must stop measuring our soul by the tape of a world that looks at us with amused contempt.

“Instead of proposing to shorten the duration of the festival, the Manipur Government may exercise its wisdom to declare the five days of Yaoshang as ‘Sports Movement Week’ in order to make the festival a constructive event for Manipuris”

By : Seram NekenGreeting my readers with the coming of Yaoshang Festival and wishing all to enjoy a constructive Yaoshang Sports extravaganza, this writer takes the privilege to propose the Government of Manipur to declare the five days of festival of colours as ‘Sports Movement Week’ all over Manipur.Festivals are an indispensible component of human life. Without them, life would have been monotonous and invaluable. Hence, every community on earth has its own festival in their varied designs and compositions. Manipuris have a rich heritage of festive celebrations, among which the Lai Haraoba is a major one. Lai Haraoba, since the pre-historic times, has changed its style and facets to suit the changed perception of people from generation to generation. Constructive devolution of the celebrations and observances occurs in almost all festivities belonging to different communities inhabiting this Earth. Taking into account the increasing replacement of Yaoshang festival by a variety of games and sports in the nook and corner of Manipur, we may optimistically presume that ‘Yaoshang Festival’ of the Manipuris has gradually become a constructive event day by day. This writer terms it “an intellectual transformation from festival of colors to festival of sports”, which has been occurring in modern Manipur during the last five decades. Yaoshang Sports has become an institution of socialization with multifaceted benefits. It serves as a school for cultivating personality development and hunting young talents. Kids get the opportunity to expose to various competitive events. It inculcates discipline among youths. Besides recreating the ageing people, it promotes organizational skills among the locals, increases social cohesion and reduces crimes & unwanted behavior in society. Every locality must endeavor to tap the inherent potential of Yaoshang Sports in the making of a strong Manipur. Looking back to its recent history, Yaoshang Sports has a unique purpose of its birth. The addition of a variety of games in the Yaoshang festivities began as early as during the pre-independence period. Although there is obscurity on the exact origin of Yaoshang Sports, it is believed that the organization of sporting events during Yaoshang in 1946 at Akampat in the present Imphal East district was the first of its kind in the state. As part of Yaoshang festival, the local adults of that time organized the Yubi Lakpi event by selecting a King. Written accounts named one Thokchom Bhubon from Singjamei Kshetri Leikai (Irengbam Leirak) who acted as the King. He was made to sit on a bullock cart that staged a procession from Thiyam Leirak of the locality via Kongba road to reach Akampat. A number of men, women and youths accompanied the procession and witnessed the Yubi Lakpi. Programmes in the form of Fancy Dress were also conducted. This may be considered the pioneer in the Yaoshang Sports movement which was witnessed and participated by locals of Singjamei Kshetri Leikai, Khongman, Bheigyabati Leikai etc. The second edition of the games was held in 1947 at Akampat again. More events like Arithmetic Competition for children, Chaphu Pubi Race, Laphu Kabi and Blind Hit were added to the meet. One who was known as Maiba Amuba who had hailed from Kabo Wakching Nambol and had been staying along with Yumnam Komol (said to be the driver of Budhachandra Maharaj) at Yumnam Leikai took the role of King in Yubi Lakpi that year. Thus, born the Yaoshang Sports of today. The Annual Yaoshang Sports being organized at Bamon Leikai Basketball Ground is also one of the oldest of its genre, with its 66th edition held this year. (Reference: Souvenir, Silver Jubilee Celebration of Yaoshang Sports, 2008, SEYO, Singjamei Kshetri Leikai ).Meitei ‘Yaoshang’ is believed to have its ancestral origin from the ‘Ougri Hangen Chongba’ of pre-historic times. When the two sons of Godly King ‘Atiya Guru Shidaba’ were asked to complete the ‘Nongkhong Koiba’ for succession to the throne, the elder son ‘Sanamahi’ started the journey. However, the younger son ‘Nongda Lairen Pakhangba’ being a small boy was apprehensive that he could not complete the journey. Meanwhile, with the invaluable advice of his mother, ‘Pakhangba’ went round the royal throne of the King in no time and claimed to have completed the ‘Nongkhong Koiba’ before his brother ‘Sanamahi’ came back after going round the whole land physically. When the elder brother came back, he was so furious that he swore to avenge the person who revealed the modus operandi to ‘Pakhangba’ in order to be the king of the land. If it were a man, he would be killed and if it happened to be a woman, he would marry her – this was Sanamahi’s promise. Surprisingly, ‘Sanamahi’ realized that it was none other than his mother who had stealthily helped the younger brother to become the king. ‘Sanamahi’ had to keep his promise by marrying the mother. In every Meitei household we now see ‘Sanamahi’ and ‘Leimaren’ residing together, but with a wall separating them. The furious ‘Sanamahi’ after coming back from ‘Nongkhong Koiba’ chased ‘Pakhangba’ to beat him while the women of royal palace defended ‘Pakhangba’ by joining hands and singing the song “Ke Ke Ke Mo Mo, Yangen Samba Sao Sao, Tokpaga Kambaga Keiga Yenga, Yenkhong Phate Chasillu, Laigi Yenni Chaphade, Ke Ke Ke Mo Mo ...”. It is believed that ‘Thabal chongba’, ‘Phee Munbi’, ‘Sen Munbi’ etc. which are parts of contemporary ‘Yaoshang’ had their origin from the tradition of ‘Nongkhong Koiba’. Hence, Meitei Yaoshang had its own origin as different from the ‘Holi’ of the Hindus.As time goes by, ‘Yaoshang’ changes its facets year after year, decades after decades and centuries after centuries. To the present generation, ‘Yaoshang’ is synonymous with games and sports. It is indeed a mini Olympiad particularly in the valley districts of Manipur. All the ugly scenes and traditions of earlier ‘Yaoshang’ have been subdued to bring in constructive sports festivals in almost all Manipuri localities. Various games including indigenous events such as Mukna and Laphu Kabee are seen to be popular during Yaoshang sports. Apart from sporting programmes; academic events like debating competitions, Ex-tempore speech, symposium competitions, Essay writing, song competitions, mathematics competitions, recitations etc. are organized in the interests of students. ‘Yaoshang’ has today become a festival of sports in Manipur. Apart from being a festival, ‘Yaoshang’ has served as a useful platform for promoting sporting spirit and hunting talents of young people in varied fields of personality development. The children are given enough opportunity for exposure to various competitive events. For the elders who are at the dusk of their lives, ‘Yaoshang’ serves as a valuable recreation item by breaking the monotony of ageing life. It is a meaningful rendezvous where local people of all ages meet, interact, share, exchange views and ideas among themselves. It helps in reducing unwanted behavior, crimes, substance abuse and drugs. May the Yaoshang Sports festival continue to play its constructive role in the making of a unified and strong Manipur. It would be wise enough for the state government of Manipur to declare the five days of the festival as “Sports Movement Week” in order to make the festival a constructive event for the state.The following suggestions may be noted for future growth and fruitful results:1. Yaoshang Festival may be declared as “Sports Movement Week” by the state government.2. Schedules for various examinations may be made so as not to coincide with this festival.3. Local Sports Events be organised under strict guidelines prescribed by Sports Department in the form of a policy. 4. Unwanted scenes such as water spraying, dancing etc. may be prevented by Government. (Last year, at some places in Imphal city, young boys and girls danced in water by using even Fire Brigade vehicles of the government without any intervention by Police)5. Police should be alert to prevent adolescent youths from indulging in undesirable acts such as ‘Aber Teinaba’, Pichagari Kapnaba, etc.6. Elected MLAs, and representatives of local bodies may be advised to involve in organizing sports events in localities.Only then, the festival will be constructive and fruitful for future generation.(The writer is a senior columnist. Comments may be fed back at nekenseram@gmail.com)

Can’t it be contented, Sound and freshly?Quizzing thousands motives, I freeze to null;Crying and shouting, sobbing and weeping; Kicking and pulling, thrashing and beating;Craving and carpeting, cutting and hammering;Sickening through nerves, how painful the scenic troll is?Losing all my egos, I shattered plain dull and dismay;‘White’ as I see; ‘white’ as it goes flapping lively;Smoking waves across lamenting higher,Potting garnishing and waging spirit;Oh! How crucial the trolling life and death?Wailing and groaning rhythmically gesture after gesture;Echoing far through the meadows, blow after blow,Carrying me away striking far into the never, never land.

‘Tung-tung-tung’, ‘gwai-gwai-gwai’,‘Tung-tung-tung’, ‘gwai-gwai-gwai’,I fear the most, worst and terrible sounding;Can’t it be simple, flowery and freshly?I Wonder, ‘living’ so simple hardworking and ripening,But ‘Death’ ‘it’s a fearing ‘troll’, a naked truth fearing;That broom, that whisking ‘yangkok’, that clothe;Those drum, that instrument, that noise;Ah! Worst ever part, can’t be partition delight;That sadistic and murmuring soul’s journey,Something changes, hovering over dark clouds within;Whispering and spelling fright, swallowing monster, One after another, it’s a miracle happening;Gathering and rumoring, strengthening and judging,All but a life after ‘death’ it’s a living fashion;I fear, fear those intuitions premonitory,Capturing within my veins, flowing lively still,Lingering those trolling, just a mare.

By Hareshwar Goshwami, MCS(Retd)Writer & PoliticianWho we are and how we live is in one way or the other the outcome of our geopolitical situation, but to point at particular individuals or events would not help us understand how “we” as a people, a community, or a society came to be. Rather, we must go back to the past, dissect it, and seek the answer within. Our history, just like any other, has undergone its own metamorphosis. At different phases, it has been composite or multicultural. For a more careful analysis, I have classified three phases of cultural sequences with regards to the state of Manipur before reaching the so-called post-modern : 1) Early Period of Exclusive Composite Culture, 2) Medieval Period of Inclusive Multi-culture (12thcenturyto 19thcentury), and 3) Modern Period of Inclusive Composite Culture (19th century to 2nd half of the 20th century). Early Period: Exclusive Composite CultureThe beginning of the Early Period, i.e. the Period of Exclusive Composite Culture, may be located in 33 AD, when NongdaLairenPakhangba ascended the throne. It was the dawn of a new historical period: the seven Meitei yeks or clans were amalgamated or acknowledged the suzerainty of Lai-ningthouPakhangba, and peoples of different ethnic origins, like the Mon-Khmer speaking Austronesians, the Tibeto-Burman and the Siamese-Chinese speaking Mongoloids were assimilated into one cultural and political unit. The influences left by these new cultural groups are reflected today.For example, the use of betel nuts and leaves, coconut and rice in worship, holding the wedding ceremony at the bride’s residence, cremation of the dead and burial of pieces of bones and ashes by fixing megaliths over the spot, offering of food to the spirit of dead, use of cowries and conches, the game of ‘Kang Saannaba’ which has similarities with the indoor game called ‘Saba’, the design of Meitei Yumjao houses that looks like an inverted boat, are said to have come from the Austronesians. The names of places like Jiri, Oinamlong, Kambilong, Dikhu, and Nongpo, are said to be of Austronesian origin. Even the name used by the Burmese for Meitei—Kase/Kate—is a derivation from the Mon Khmer language Khasi or Khasiya3. As for extant Tibeto-Burman Cultural traits, examples that can be cited are the worship of Boroi (Lainingthou), BathouBuroi (LangiLairembi), and Mainao (Phou-oibi), the Goddess of Paddy of the Tibeto-Burman Cacharis. The use of clothing such as khudei, pheijomandphanek is also exhibited by Tibetan-BurmanBodos and Cacharis. The belief of considering it an omen if a cat or snake crosses the road in front of a personis still prevalent among Meiteis are believed to be of Tibeto-Burman origin.The Chinese-Siamese linguistic group of people too left their mark. Even today, many of us do not cut our nails and hair on the day of our birth. We throw broken teeth over the rooftop, we do not take the seats and utensils meant for our elders, we avoid using loud colours and heavy ornaments at old age, we do not sleep with our heads pointing north, and we do not sweep after dark. The importance Meiteis give to clan/lineage (sagei-salai) bears similarity to how the Yi/Wu-man ethnic group of Yunan held theirs in high esteem. When meeting someone new, they would frequently ask about their clan name and family name. These similarities are believed to be of Chinese-Siamese orign. This period of exclusive composite culture lasted till the period of MeidinguLoiyumba (1074-1112 AD), a period of about twelve hundred years. It cannot be said that cultural incursions did not occur during this long phase—Naothingkhong (663-763 AD) married Chingurembi, a Mayang princess and a number of her followers were absorbed in the Meitei fold; while MeidinguKhongtekcha (763-773 AD) worshipped Shiva and Devi, as per Phayeng copper plate. Nevertheless, they did not disturb the cultural traditions and religious practices of the society. Pakhangba and his descendants continued to identify Sanamahi as the State God and a household deity, propagating the principle religious philosophy that truth means knowledge, realization, and Sanamahi. Medieval Period: Inclusive Plural CultureBeginning of Plural Culture: Once MeidinguLoiyumba (1074-1122 AD) ascended to the throne, a new era of administrative reforms began. Most important of all was the LoiyumbaSilyen, also known as YumnakMashil (Surname wise assignment of Duties), issued in 1110 AD. It gave invocation and assignment of duties for worship, economic activities, rules on royal decorum, costumes, rewards, administration of justice, etc. Thirty yumnaks were assigned to design and weave cloths, and forty-five families to look after the forty-five abodes of the gods. Prof. Gangumei wrote that this Loiyuma’s royal decree “laid the foundation of the emerging feudal form which existed till the end of the nineteenth century.” It strengthened the socio-economic and political order in the kingdom, and encouraged subsequent kings to work on territorial expansion, particularly in the fertile plains of Trans-Irrawaddy basin of northern Burma. Mention may be made of MeidinguKhumomba’s (1263-1278) defeat of the Shans, MeidinguNingthouKhomba’s (1432-1467) conquest of Tamu, and MeidinguKiyamba’s joint venture with Pong king ChaophaKhekhomba for conquest of Kabaw valley followed by distribution of boundary between Manipur and the kingdom Pong on the east, repulsion of the invading MayangThongnangs on the west. The expansion of the kingdom on the east was continued by MeidinguMungyamba (1562-1597) who invaded and conquered MungkhongMungyang in the year 1565. The trend of annexation lasted till the time of MeidinguKhagemba, whose military campaign in the Trans-Irawaddy basin extended up to the border of present Yunan in China. Emergence of Plural Culture: One may theorise that the military campaigns compelled the kingdom to increase its manpower for war and economic activities. It so happened that this era of annexation coincided with the Muslim conquest rule in the mainland India. As a result of the attack on non-Muslims, a number of Brahmins migrated to Manipur during the time of MeidinguKiyamba (1467-1508 AD). They were employed as astrologers and engaged in religious works. The Brahmin ancestors of Adhikarimayum, ShijaGurumayum, Leihaothabam, and Phurailatpam immigrated to Manipur and settled here during this period. Non-Brahman migrants such as Lairikyengbam were given the job of royal scribes. Their knowledge of foreign language and culture were useful while dealing with foreigners from the west. RK Jhaljit observes, “The arrival of Brahmins enriched the cultural life of the kingdom.” Kiyamba also constructed a temple of Vishnu at present Bishnupur (Lammangdong) to place the statue of Vishnu (Pha) gifted to him by Pong king Khekhomba in 1474 AD. The Brahmans were allowed to worship the idol of Vishnu and to practice their own religion and belief.MeidinguKhagemba (1597-1652 AD) permitted Muslim and Cachari invaders captured in 1606 and Shan captives of war to settle in Manipur. It is said that Muslims lived in Manipur as peaceful citizens with Meitei wives. They were provided land and allowed to practice their own religion. They couldgovern as per their own customs and conventions with Qazis who were well-versed in Islamic laws. In due course of time departments related to Panggals, such as PanggalShanglen, PanggalIngkhol, PanggalPhundrei were established. They were given new surnames, such as Aribam, Ayekpam, Khullakpam, Korimayum,andMakakmayum.As mentioned earlier, a need for increase in manpower was felt for boosting the socio-economy and for military purposes. The ready assimilation of theIndiam migrants including Brahmins and the Panggals could be attributed to this necessity. During Khagemba’s reign, there was tremendous progress in the field of agriculture and the manufacturing industry. Rivers and streams were dredged; canals like Kyangkhong and Takhelkhong were dug. Ten new markets and numerous villages were established. Though Khagemba was a staunch follower of the Meitei religion, he allowed religious syncretism or dual worship of traditional Meitei Gods and Hindu Gods (Gangmumei). The present form of the NataSankitrtan was developed from the VisnuArati, which was performed during the time of Khagemba. In fact,he paved the way for the occurrence of the Golden Period in Manipur history in the first half of the eighteenth century, when MeidinguGaribniwaz took over as king. Cultural Assimilation and Dissemination: Garibniwaz’s reign marked the beginning of a new synthesized culture: he fully adopted Hinduism and converted his subjects. This is where the big question arises: how did a wise and brave king, who had invaded Burma more than ten times successfully, subdued all his enemies and introduced a strong administrative system, get so easily brainwashed by a mere preacher into conversion? It has prompte scholars to revisit the geopolitical situation of the region at that point of time.At that point of time, Manipur was a nation surrounded by three powerful kingdoms, namely Tripura, Ahom and Burma. Out of these three, the Tripuris’ hostility to Manipur consisted of occasional raids and skirmishes as their kingdom was vast and had its capital at Kholongma near present Dhaka. Furthermore, they were mostly preoccupied with checking the Muslim invaders from the west. The Ahoms and the Manipuris, on the other hand, maintained a close relationship most of the time. The Ahoms were friendly and cooperative, and the Manipuri ruling family was related to them. They concentrated their expansion on the fertile valley of Lower Assam, confronting the mighty Mughals. This was how Burma grew to be the sole adversary of Manipur and Garibniwaz became the Burmese’s most ferocious enemy with his domination of Upper Burma. Thus the Burmese emerged as a power to be reckoned from the 15th century onwards with the rise of two powerful kingdoms—the Toungou (Tongoo) Dynasty (1510-1752 AD) andKonbuwang (1752-1885). Having restricted themselves to Lower and Middle Burma for a long time, their presence in Upper Burma was felt mostly after the thirteenth century. Their presence was strongly challenged by the Manipuris and the Shans. Though the Burmese could cope with the Shans and subdue them, they remained at constant warfare with the Manipuris, whose country was well fortified by nature. Manipuris continued their fierce attacks against the Burmese from its stronghold at present day Imphal Valley. The Burmese too devastated the kingdom of Manipur more than once. The first KhuntakLanshiAhanba occurred during the reign of Jai Singh (1763-1798) and the Burmese king Shinbyushin (1763-1776), and the second onebetween 1819-1826 during the time of MeidinguMarjit (1813-1819), a descendant Garibniwaz. Unlike the other two neighboring kingdoms of Ahom and Tripura, the Burmese kings were Buddhist.At this pivotal moment, some 39 Brahmins from the court of Ahom king visited Manipur on a goodwill mission in 1715 AD, led by Gopal Das Beiragyaand SantidasMahanta (later on given the title Gosai). After Gopal Das Beiragya left Manipur in 1720, Garibniwaz was initiated into Ramandi Sect of Hinduism by Shantidas the Goshai. A few theories on why Garibniwaz converted to Hinduism have been postulated. The first considers the possibility of his considering Buddhism as the religion of his traditional enemy, the Burmese kings, and the absence of alternative religions like Islam and Christianity.The second theory claims Garibniwaz might have seen Hinduism as a good or friendly religion or as a necessity, as his friendly Mongoloid neighbors, the Ahoms and the Tripuris had already adopted it. Here, it is important to mention that most of the powerful kingdoms of the world at that time had chosen one of the four major religions: Christianity, Islam, Buddhism, and Hinduism or its branches.The third theory suggests that Garibniwaz might have assumed that foreign preachers like ShantidasGoshai, much like Christian missionaries from abroad, would do no harm politically to the land and his people as he knew little about them. His country was after all surrounded by Mongoloid nations.The fourth theory focuses on religion as a political strategy. It was an age during which the most vital role of the king was to protect his kingdom and defend his people. Clashes of religions was frequently carried out in the guise of expansion and colonisation. As such he might have considered it safe from his two powerful western neighbours if he adopted Hinduism in the face of the Burmese challenge.Lastly, Garibniwaz might have been impressed by one of the sermons of Hinduism that ‘those who killed in the battlefield depart direct to the Heaven’. It could have been a very useful discourse in an era of war and turmoil, especially against the (Buddhist) Burmese.Cultural Dissemination: Whatever reasons Garibniwaz may have had, the impact of the conversion on the socio-cultural life of his people was tremendous. It polarized the Manipuri society. The introduction of ‘Varna’ system, as precursor of ‘Mangba’ and ‘Sengba’ added the sufferings of the common people. The cultural gap between the hill and valley inhabitants widened. New shift of allegiance from traditional beliefs like worship of hills and mountains, rivers and streams to alien topographical features like Ganga, Jamuna, Himalaya etc. occurred, endangering the native ecological and environmental systems and resulting in serious threat to the existence of the population. The burning of Puyas and destruction of the temples of Umang-Lais are condemned to this day, even if most of the Puyas listed to be burnt are still available. It created a psychological atmosphere of cultural humiliation and dependency. Imposition of numerous taxes related to the new religion put a heavy burden on the common man and affected the economy of the kingdom. Prohibition of the rearing of pigs and poultry, eating of meat, also reshaped the socio-cultural visage of the Manipuris.

Religious Syncretism: It is little or no wonder that Garibniwaz is treated as religious fanatic by many of his critics. Still there are aspects that could be taken as considerate to some extent. Examples may be cited to the worship of royal deities like Nongshaba, Panthoibi, and TaibangKhaiba (Sanamahi) by Brahmins, indicating that there was still room left for religious syncretism and cultures. Though Hindu festivals replaced the traditional festivals, the hill people were allowed to practice their own culture and religion. The killing of animals for food during MeraHaochongba known as MeraSanduba was allowed in the capital, which shows cultural toleration and pluralism. HaomachaLoishang was reorganized and properly maintained. Muslims who had already settled in the kingdom were not forced into conversion. It shows his tolerance and forbearance towards other beliefs and religion.The accession of MeidinguChingthangkhomba popularly known as RajarishiBheigyachandra (1763-1798 AD), signaled the promotion of a cultural syncretism that is found even today. The Chaitanya school of Vaishnavism replaced the Ramandi cult propounded by Garibniwaz and his preceptor Shanti Das Mahanta. He was formally initiated to GoudiyaVaishnavism by Shri Rup ParmannandaThakur. He installed the idol of Govindajee in 1776 and introduced Ras Lila, a combination of traditional Meitei dance form and Vaishnavite theme. It is said that there are many similarities between traditional ‘MaibiJagoi’ and ‘BhangiJagoi’ of the Ras Lila. The pattern of ‘ChampraOkpi’, ‘ChampraKhaibi’ of the Bhangi dance is said to be adopted from ‘Lei-hekpa’ ‘Lei-khaiba’ of the ‘Lai Haraoba’ of the Meiteis. Meiteis being lover of dance and music found expression of their sentiment and emotion in devotional songs in ShriGovindajee and Natasankritan. The Manipuri Vaisnavism as propounded by Bheigyachandra cannot be described as a purely transplanted brand of religion from Bengal. It was formed to suit the local taste and ideas. Thus a socio-religious syncretism occurred resulting to the emergence of present culture of the Meitei-Hindus.Modern Period: Towards Inclusive Composite Culture (1826 – 1972) This period witnessed the resurgence of a composite culture in the Manipuri society. Random contact with the British had already begun since the time of Raja Jai Singh (Bheigyachandra). However, direct link commenced after the signing of Treaty of Yandaboo in 1826. The meddling of the British Raj in Manipur’s politics is clearly visible in the matter of cessation of Kabaw Valley to Burma in 1834. After the first Anglo-Burmese War, the British felt it necessary to establish a Political Agency in Manipur. Captain Gordon (1835-1844) was appointed as first Political Agent. The constructive part of British contact with Manipur was the introduction of western education. Among the pioneers, mention may be made of Major General W.F. Nuthall, Dr. L. Brown (1867-1875), Sir James Johnstone, Rev. Pettigrew. Nuthal-Brown’s vernacular school was established in 1872. Though not successful it paved way for future western education in the State. As a result, in 1920 Manipuris went outside the state for obtaining western education with State Scholarship. The arrival of western education acted as an agent of social change, altering existing outlooks and beliefs, and leading to the emergence of an elite group that wanted progress and modernization. The outcome was the birth of various movements like revivalist, social reformation, and revolutionary movements in Manipur in the first and second half of the twentieth century. The revivalist movement was spearheaded by an educated teacher called Naorem Phullo popularly known as NaoriaPhullo born in 1888 at LaishramKhullenJaribond, of the then Cachar District. The movement aims at reviving the traditional religion, custom, culture and usages of the Meiteis. But the leader who had awakened the Manipuris from its long slumber and defied colonialism and feudalism was Lamyanba Hijam Irawat Singh, born on 30th March 1896. He was an educated leader of high social status who once became a Darbar Member. After the defeat of Manipur in 1891, the British taught and trained the Maharaja to be rapacious and cruel against his subjects. They enabled him to collect taxes and revenues effectively so as to fulfill their colonial aspiration. As a result, various obnoxious taxes like Hajam-napet, Kang-thouri, Chabok-wangol, Chandal-senkhai, Jal-sambhandhi and harsh and compulsory duties like Yarek-santri were imposed on the common people. Above all, there prevailed many evil social systems like, ‘Mangba-sengba’, ‘Inthokpa-loushinba’ etc. However, with the emergence of educated middle class, the authority of the king, his nobility and priestly class were questioned. Dead bodies that were buried earlier as ‘unholy’ were taken out, cremated and last rites performed. The payment of obnoxious taxes and the system of ‘sacred’ and ‘unsacred’ were defied. As a result of the efforts made by LamyanbaIrabot and likeminded people, cultural disparity began to wane and the characteristics of a composite culture prevailed again. The King was no longer absolute. Establishment of Constitutional monarchy in 1949 is a vivid example in this regard. Religion was no longer the source of truth and reality. Reason and logic won over faith and belief. This change heralded the beginning of Modern Period in the Manipur History.Conclusion:At a time when Manipur was yet to consume and fully embrace the age of science, the complex digital revolution in 1970s kick started the Information age. The Information Age is a period in human history characterized by the shift from traditional industry to a society based on information technology. As a result of sharing of knowledge through information technology, people’s socio-economic and political outlooks have changed tremendously. It even challenges science as source of truth and reality; truth stopped being absolute as it became subject to interpretations. Man had moved on from objectivity to subjectivity. The existence of other gods and cultures is acceptable in the mind of the post-modern people as there is no single defining source of truth beyond the individual. For posts-modernists spiritual pluralism exists. God is welcomed until he doesn’t play God. Neither religion nor science is the yardstick to measure truth, beauty and goodness. As such post-modern culture itself defies certainty and absoluteness. They group and re-group with likeminded people beyond the traditional cultural and religious boundaries. Post-modernism makes assimilation and integration more fluid. But individual or group ideologies can be clashed in the absence of an unifier, that might spin towards social chaos and anarchy. To me this is the social order prevailing today in Manipur though the characteristics of both modern and pre-modern still persist.(Concluded)

General Orde WingateGeneral Orde Charles Wingate was a British General of world war second who started the Chindits which made Long range penetration behind the Japanese lines in Burma during the 2nd world war. He was born in India in 1903 at Nainital in the then United Provinces. . He was the son of Colonel George Wingate C.I.E. and Mary Ethel Stanley Wingate. Their family went back to England and lived at Godalming in Surrey, and was eventually educated at Charterhouse.Wingate served in pre-war Palestine where he achieved notable success against the Arab rebellion of 1936 by organizing ‘night squads’ of Jewish settlers to defend their kibbutzim. It earns him a DSO and also a transfer from an area where his pronounced pro-Zionist views were felt to be a political embarrassment, as well as somewhat peculiar in an Army officer. In these operations lie the roots of Haganah, the Israeli force which later fought the British and the Arabs to establish the State of Israel in 1948.With the entry of Italy into the war in June 1940 his expertise in guerrilla warfare and Sudan Defence Force made him a natural choice for the elimination of the Italians from their conquests in Abyssinia.Wavell had been impressed by the performance of Gideon Force, and when he became Commander-in-Chief, India, he remembered Wingate. Deeply perturbed by the declining morale of the British Army in the Far East, Wavell summoned Wingate to see what chestnuts unorthodox warfare could save from the fire that was consuming Burma is 1942.Wingate’s idea was to put soldiers behind the Japanese lines to sow confusion amongst their lines of communication and also to strike back at them at a time when they were carrying all before them. His ”Chindits,” or “Wingate’s Raiders,” a brigade of British, Gurkha, and Burmese guerrillas, harassed much stronger Japanese forces in the jungles of northern Burma (now Myanmar) during World War II.The plane crash:- General Wingate died in a plane crash on 24th March 1944 near the village of Thiulon in Tamenglong District. On 24th March 1944 Wingate flew into Broadway in a B-25 Mitchell bomber (43-4242) from 1st Air Commandos. From there he visited the White City and Aberdeen Strongholds. After returning to Broadway he flew on to Imphal( Koirengei) to meet Air Marshall Baldwin and from there at 8.00 pm, he set off back to Lalaghat. Wingate’s plane crashed on the return journey in the hills around Tamenglong. All on board were killed including a number of war correspondents. ( Broadway, White City and Aberdeen are code named wartime airfields in Burma)The crash site is located near village Thiulon in Tamenglong District, Manipur. The crash site is around 1.5 km at the south west of the village. The coordinates measured by GPS is N 24*59’17" and E 93*23’27". The elevation reads 740 meters above sea level. Cause of the Crash:-The official record stated bad weather as the cause of the plane crash. There arose more many conspiracy theories after he died. Many cited freak weather, engine failure, pilot error etc as the cause of the crash, but because this was Wingate, there was a general reluctance to accept that this was a routine accident, such as had accounted for thousands of airborne combatants in Burma. The official investigation concluded that there had been engine failure and that the pilot had unsuccessfully tried to return to Imphal. Thunderstorms or turbulence were cited as possibilities, but all the pilots in the air that day confirmed that all thunderstorms were local and could easily be circumvented. General William Slim opted for extreme turbulence, even though the pilots’ testimony also ruled that out.When I reach the village (on 10th Feb 2018), I found that the crash site is on the reverse side of a ridge, so it is not possible that the aircraft had flown into the hill. It can be substantiated by the fact that the B-25 started from 770 meters ASL from Koirengei and the crash site is at a much lower altitude of 740 meters.The plane was on fire on air that night as seen by the villagers. The plane on fire was also seen by people from other neighbouring villages. The B-25 was carrying cluster bombs, which might broke loose from the bays, rolled into the fuselage and detonated. A lot of fuel onboard must also have ignited on impact.Physical evidence:- Two engines were found at the crash site initially. One engine was taken by the 30th Assam Rifles from the village on 30th May 1989 and is kept at the Assam Rifles office at Shillong. The other engine is now kept at the village church. This engine is broken into two pieces. Non ferrous metals in the engine show sign of extreme heat exposure. Whereas the engine with the Assam Rifles is in one piece and in good intact shape, it is pertinent to state that the engine with the village hit the ground and was broken into two pieces. The Radial Engine at the village Church.The impact of the fall was so forceful that the iron in front landing gear was also torn. There is a great possibility that the pilot drop the landing gear before impact trying to land the plane. So there is a possibility that the pilot and the crews were alive just before the impact. A crater of 15 feet in length and 5 feet deep is still available to be seen today at the crash site.From the Villagers account:- On 24th March evening, the Christian villagers of Thiulon village were having their evening prayer when they saw a ball of fire coming down from the sky. The plane had caught fire in the sky and its falling down can be seen from Tamenglong town also. The plane fall on the western slope of the mountain of Thiulon, some 2.00 Km from their village. Just after the crash, loud sounds of explosions were heard by the village. The pebbles scattered from the explosion reach the village houses. Whole night there was explosion one after another and the area was lighted with the fire from the crash. The villagers told that next morning, ie. On 25th March 1944, a small plane landed just adjacent to the crash plane. From there two pilots came out. One had a broken leg. There were medicines and other items with the crash plane. There was presence of parachute containing medicines and other food boxes with the parachute. The two persons from the plane told the villagers to collect all the pieces of bodies scattered around the crash site. The villagers collected the bodies piece by piece and bury them in a mound near the village. The villagers took them (the two pilots) to their village and serve them. Next day they were transported by making a wooded palanquin. The villagers of Thuilon took them to Npakang village, the Npakang villagers transported the two pilots till Atengba Village. The Atengba Villagers took till the Chingkao village. The Chingkao villagers took them till Nungkao village. The Nungkao villagers took them till Oinamlong. From there the military vehicle pick them and taken back to Silchar. Upon research it is found that the plane that crash next morning is an L-5 Stinson and piloted by Sergeant Lloyd Samp and co piloted by Sergeant Bill Walters. It was arranged by Colonel Cochran to pick up message pouch strung between two poles by the Captain Barnes ground team from the crash site. The L-5 loses power due to carburetor icing which was flying at 5000 ft. So the pilot made a forced landing adjacent to the crash site.The Occupants of the B-25 Mitchell Bomber:- The occupants of the ill fated plane as per records were:1. Maj General Orde Charles Wingate, DSO2. Captain George Henry Borrow, MC3. Brian Floyd Hodges, 1st Lt. Air Corps4. Stephen Albert Wanderer, 2nd Lt. Air Corps5. Vernon A McIninch, S SGT Air Corps6. Frank Sadoski, T SGT Air Corps7. James Walton Hickey, T SGT Air Corps8.Stuart Emeny, War Correspondent, The News Chronicle.9.Stanley Wills, War Correspondent, The Daily Herald.When the villagers reach the crash site next morning, the bodies were scattered around the crash site. All bodies were mutilated beyond recognition. They were in pieces. Some were hanging on trees. Another death dog was also at the crash site. There are chances that other unrecorded person was also on board that day. This needs further research for confirmation.In April 1947 some human remains (20 pieces of bones weighing 3 pounds) of the crash, were moved to a common grave on the then British Military Cemetery in Imphal. On December 18, 1949, the grave was opened by the United States Army and the contents transferred to Manila in the Philipines pending final disposition. In November 10, 1950 all the remains collected from Imphal War Cemetery (previously British Military Cemetery) were reinterred at Arlington National Cemetery, Virginia, USA.Future of the crash Site:- The villagers of Thuilon have agreed to commemorate 24th March every year as the death anniversary of General Charles Orde Wingate. The road from Tamenglong HQ to Thuilon is hardly 40 km, but due to the bad road condition it took 4 hours to reach the village from Tamenglong HQ. At present there is no electricity in the village as the only transformer is not functional since last year. There are chances that in the near future the road from Tamenglong town to Thiulon Village gets widen and gets bitumen layered. Once the road is developed, many tourists will access the crash site. The village wants a Wingate memorial park to be constructed at the crash site. The local elected ADC member is trying to put up this project with the Government.Bibliography:-1. Frank McLynn. The Burma Campaign, Vintage Books, London, 2011.2. David Rooney .Burma Victory, Cassell & Co, 1992.3. Allen, Louis. Burma The Longest War. Phoenix Press, London, 1984. Dennis Hawley, The Death of Wingate, Merlin Books Ltd, Braunton,1996.